2 Thessalonians 3:16

Conclusion

3:16 Now may the Lord of peace himself give you peace at all times and in every way. The Lord be with you all.

2 Thessalonians 2:6

2:6 And so ¹  you know what holds him back, ²  so that he will be revealed in his own time.

2 Thessalonians 2:1

The Day of the Lord

2:1 Now regarding the arrival ³  of our Lord Jesus Christ and our being gathered to be with him, ⁴  we ask you, brothers and sisters, ⁵ 

2 Thessalonians 2:16

2:16 Now may our Lord Jesus Christ himself and God our Father, who loved us and by grace gave us eternal comfort and good hope,

2 Thessalonians 3:12

3:12 Now such people we command and urge in the Lord Jesus Christ to work quietly and so provide their own food to eat. ⁶ 

2 Thessalonians 2:7

2:7 For the hidden power of lawlessness ⁷  is already at work. However, the one who holds him back ⁸  will do so until he is taken out of the way,

2 Thessalonians 3:6

Response to the Undisciplined

3:6 But we command you, brothers and sisters, ⁹  in the name of our Lord Jesus Christ, to keep away from any brother who lives an undisciplined ¹⁰  life ¹¹  and not according to the tradition they ¹²  received from us.

2 Thessalonians 3:5

3:5 Now may the Lord direct your hearts toward the love of God ¹³  and the endurance of Christ. ¹⁴ 

2 Thessalonians 2:14

2:14 He called you to this salvation ¹⁵  through our gospel, so that you may possess the glory of our Lord Jesus Christ. ¹⁶ 

2 Thessalonians 3:17

3:17 I, Paul, write this greeting with my own hand, which is how I write in every letter. ¹⁷ 

2 Thessalonians 2:2

2:2 not to be easily ¹⁸  shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, ¹⁹  to the effect that the day of the Lord is already here.

[2:6]  ¹ tn Grk “and now,” but this shows the logical result of his previous teaching.

[2:6]  ² tn Grk “the thing that restrains.”

[2:1]  ¹ tn Or perhaps “return” (cf. CEV).

[2:1]  ² tn Grk “our gathering with him.”

[2:1]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[3:12]  ¹ tn Grk “that by working quietly they may eat their own bread.”

[2:7]  ¹ tn Grk “the mystery of lawlessness.” In Paul “mystery” often means “revealed truth, something formerly hidden but now made widely known,” but that does not make sense with the verb of this clause (“to be at work, to be active”).

[2:7]  ² tn Grk “the one who restrains.” This gives a puzzling contrast to the impersonal phrase in v. 6 (“the thing that restrains”). The restraint can be spoken of as a force or as a person. Some have taken this to mean the Roman Empire in particular or human government in general, since these are forces that can also be seen embodied in a person, the emperor or governing head. But apocalyptic texts like Revelation and Daniel portray human government of the end times as under Satanic control, not holding back his influence. Also the power to hold back Satanic forces can only come from God. So others understand this restraint to be some force from God: the preaching of the gospel or the working of the Holy Spirit through God’s people.

[3:6]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[3:6]  ² tn Or “unruly, out of line.” The particular violation Paul has in mind is idleness (as described in vv. 8-11), so this could be translated to reflect that.

[3:6]  ³ tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).

[3:6]  ⁴ tc The reading “you received” (παρελάβετε, parelabete) is found predominately in Western witnesses (F G 1505 2464 pc), although the support of B and the Sahidic version strengthens the reading considerably. The reading “they received” is found in two different forms: παρελάβοσαν (parelabosan; in א* A [D*] 0278 33 pc) and παρέλαβον (parelabon; in א² D² Ψ 1739 1881 Ï). (παρέλαβον is evidently a correction of παρελάβοσαν to the more common spelling for the third person aorist form). The external evidence is divided fairly evenly, with παρελάβετε and παρελάβοσαν each having adequate support. Internal evidence leans toward “they received”: Given the second person reading, there is little reason why scribes would intentionally change it to a third person plural, and especially an archaic form at that. There is ample reason, however, for scribes to change the third person form to the second person form given that in the prior context παράδοσις (paradosis, “tradition”) is used with a relative clause (as here) with a second person verb (see 2:15). The third person form should be regarded as original.

[3:5]  ¹ tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“your love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on believers being directed toward the love God gives which in turn produces increased love in them for him.

[3:5]  ² tn The genitive in the phrase τὴν ὑπομονὴν τοῦ Χριστοῦ (thn Jupomonhn tou Cristou, “the endurance of Christ”) could be translated as either a subjective genitive (“Christ’s endurance”) or an objective genitive (“endurance for Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on believers being directed toward the endurance Christ showed which in turn produces endurance in them for him.

[2:14]  ¹ tn Grk “to which,” referring to the main idea of v. 13.

[2:14]  ² sn That you may possess the glory of our Lord Jesus Christ. For Paul the ultimate stage of salvation is glorification (Rom 8:30).

[3:17]  ¹ tn Grk “The greeting in my hand, Paul, which is a sign in every letter, thus I write.”

[2:2]  ¹ tn Or “quickly, soon.”

[2:2]  ² tn Grk “as through us.”